The Ten Kinds of Profound Mindfulness, and a World Without Refuge
The treatise turns, at last, to Prabhākarī, the Luminous Ground. Vajragarbha names ten kinds of profound mindfulness that arouse entry into the Third Ground — pure, unmoving, weary of the world, free of desire, non-regressing, firm, bright and vigorous, genuine and deep, at ease, and great — before the bodhisattva begins the practice of world-weariness itself: contemplating that every conditioned formation is impermanent and, more searchingly still, that it is without any refuge or support at all, a groundlessness that turns the bodhisattva's mind toward the wisdom of the Tathāgata, toward a ninefold taxonomy of beings who are orphaned, solitary, and without refuge, and toward the great diligence he arouses to rescue them.
The Four Divisions of the Luminous Ground, and the Ten Kinds of Profound Mindfulness
論曰：依第三明地，差別有四分：一、起厭行分；二、厭行分；三、厭分；四、厭果分。起厭行者，謂十種深念心。厭行者，觀一切行無常乃至未入禪。厭者，四禪、四空三摩跋提。厭果者，四無量等淨深心應知。
經曰：諸佛子！菩薩善清淨心行第二地已，欲得第三菩薩地，當起十種深念心。何等為十？一、淨心；二、不動心；三、厭心；四、離欲心；五、不退心；六、堅心；七、明盛心；八、淳厚心；九、快心；十、大心。菩薩以是十種深念心得入第三地。
論曰：是中十種深念心者，一、依彼起淨深念心，如經「淨心」故。二、依不捨自乘，如經「不動心」故。三、志求勝法起善方便，此能厭患當來貪欲；四、依現欲不貪，如經「厭心」故，「離欲心」故。五、依不捨自乘進行，如經「不退心」故。六、依自地煩惱不能破壞，如經「堅心」故。七、依三摩跋提自在，如經「明盛心」故。八、依禪定自在有力，雖生下地而不退失，如經「淳厚心」故。九、依彼生煩惱不能染，如經「快心」故。十、依利益眾生不斷諸有，如經「大心」故。已說起厭行分，次說厭行分。厭行有三種：一、修行護煩惱行；二、修行護小乘行；三、修行方便攝行。修行護煩惱行者，觀一切行無常無有救者。此二十句，示現云何觀一切行無常。
Commentary: In dependence on the Third Ground, Prabhākarī, the Luminous Ground, there is a difference of four divisions: first, the division of arousing the practice of world-weariness; second, the division of the practice of world-weariness; third, the division of world-weariness itself; and fourth, the division of the fruit of world-weariness. Arousing the practice of world-weariness refers to the ten kinds of profound mindfulness. The practice of world-weariness refers to the contemplation that all conditioned formations are impermanent, all the way up to not yet having entered the dhyānas. World-weariness itself refers to the four dhyānas and the four formless absorptions. The fruit of world-weariness, it should be understood, is the four immeasurables and the rest — a mind pure and profound.
Sūtra: Sons of the Buddha! A bodhisattva, having well purified his mind and practiced the Second Ground, wishing to attain the Third Ground, the bodhisattva ground, should give rise to ten kinds of profound mindfulness. What are the ten? First, the pure mind; second, the unmoving mind; third, the mind of world-weariness; fourth, the mind free of desire; fifth, the non-regressing mind; sixth, the firm mind; seventh, the bright and vigorous mind; eighth, the genuine and deep mind; ninth, the mind of ease; and tenth, the great mind. A bodhisattva who gives rise to these ten kinds of profound mindfulness is thereby able to enter the Third Ground.
Commentary: Among these, the ten kinds of profound mindfulness are as follows. First, in dependence on that [Second Ground], giving rise to a pure profound mindfulness — as the sūtra says, "the pure mind." Second, in dependence on not abandoning one's own vehicle — as the sūtra says, "the unmoving mind." Third, aspiring to seek the supreme dharma, giving rise to skillful means — this is able to grow weary of future craving and desire; fourth, in dependence on not craving present desire — as the sūtra says, "the mind of world-weariness" and "the mind free of desire." Fifth, in dependence on not abandoning one's own vehicle, yet advancing further in practice — as the sūtra says, "the non-regressing mind." Sixth, in dependence on the afflictions of one's own ground being unable to destroy it — as the sūtra says, "the firm mind." Seventh, in dependence on mastery over absorption — as the sūtra says, "the bright and vigorous mind." Eighth, in dependence on the power of mastery in dhyāna concentration, such that, though born in a lower ground, he neither regresses nor loses it — as the sūtra says, "the genuine and deep mind." Ninth, in dependence on the afflictions that arise there being unable to defile him — as the sūtra says, "the mind of ease." Tenth, in dependence on benefiting sentient beings without ever severing every mode of existence — as the sūtra says, "the great mind." The division of arousing the practice of world-weariness has thus been explained; next, the division of the practice of world-weariness is explained. The practice of world-weariness is of three kinds: first, the practice of guarding against affliction; second, the practice of guarding against the Lesser Vehicle; and third, the practice of skillfully gathering in expedient means. The practice of guarding against affliction means contemplating that all conditioned formations are impermanent and without any refuge. These twenty phrases make manifest how one contemplates that all conditioned formations are impermanent.
Huiyuan opens his commentary on the Third Ground with a threefold etymology of its own name, "明地," the Luminous Ground — three distinct warrants for why "light" names this ground at all, not three restatements of one idea. First, drawing on the Bodhisattva-bhūmi (地持): 依地持，法照明故，名為明地 — "in dependence on the Bodhisattva-bhūmi, because the dharma is illuminated, it is called the Luminous Ground," since in this ground one's understanding gained through hearing shines the dharma forth clearly. Second, again from that same source but through a different capacity: 依地持，三昧照明，故名明地 — "in dependence on the Bodhisattva-bhūmi, [this ground is called] the Luminous Ground through the illumination of samādhi," since here one arouses the skillful means of dhyāna and settles wisdom decisively. Third, from this very treatise's own account: 依此論，得彼四地，證光明相，故名明地 — "in dependence on this very treatise, attaining that fourth ground, one bears witness to the mark of light, and so it is called the Luminous Ground" — glossed further in the treatise's own words as 彼無生慧，此名光明 — "that wisdom of non-arising, this is named light."
Huiyuan also explains why this ground is named for "weariness" or "aversion" (厭) in the first place, mapping the treatise's own four divisions directly onto four stages of approaching, entering, and completing the ground: 起厭行者，此地修禪，厭伏煩惱，名為厭地…趣地方便，起彼厭行，是故名為起厭行分 — "as for arousing the practice of weariness: this ground cultivates dhyāna, subduing affliction, and so is named the ground of weariness… the expedient means of approaching this ground is the arising of this practice of weariness, and this is why it is named the division of arousing the practice of weariness." He then subjects the ten named minds themselves to a further nested analysis, dividing them, as he divided the Second Ground's ten straightforward minds, into finer paired groups rather than ten items of equal rank: 十中隨義分為四對：初二一對根本建立，次三一對方便發修，次三一對修已成就，後二一對德用自在 — "among the ten, according to their meaning, they divide into four pairs: the first two form one pair, the establishment of the root; the next three form one pair, the arousal of cultivation through skillful means; the next three form one pair, cultivation already accomplished; and the last two form one pair, the mastery and function of virtue." Within every one of these four pairs, he adds, the same pattern recurs: 皆初離過，後明成善 — "in each, the first [member] departs from fault, and the latter manifests accomplished good."
Conditioned Phenomena Without Refuge, and the Turn Toward the Buddha's Wisdom
經曰：諸佛子！是菩薩住第三菩薩地已，正觀有為法一切行無常，苦、不淨、無常敗壞、不久住，念念生滅，不從前際來、不去至後際、現在不住。如是正觀一切諸行。
論曰：是中命行不住故，總明無常觀，如經「正觀有為法一切行無常」故。云何此無常？何者是無常？如是正觀。云何此無常者，依身轉時力生三種苦，如經「苦」故。依飲食力形色增損等，如經「不淨」故。依不護諸惡力橫夭壽等，如經「無常」故。依世界成力滅壞故，如經「敗壞」故。資生依主無有定力一處不住，如經「不久住」故。何者是無常者，無常有二種：一者少時，如經「念念生滅」故。二者自性不成，實過去未來現在三世中，不生不轉不住，如經「不從前際來、不去至後際、現在不住，如是正觀一切諸行」故。如是觀一切有為法無常行中，無有救者。
經曰：是菩薩如是真實觀見一切行無有救者、無所依止，共憂共悲共熱惱，憎愛所繫憂惱轉多無有停積，常為貪瞋癡火所然，見身無量病苦增長。
論曰：是菩薩如是真實觀見一切行無有救者，第二十句，說此無救有九種：一者於無常未至中無所依告，如經「無所依止」故。二者無常既至無能救者，以無常至故多共憂苦，如經「共憂」故。三者中間同悲，如經「共悲」故。四者同苦惱事中憂悲隨逐，其力虛弱轉增熱惱，如經「共熱惱」故。五者追求資生時，欲所愛事、不欲不愛，如是妄想愛憎常縛，如經「憎愛所繫」故。六者受用時中樂少苦多，如經「憂惱轉多」故。七者於身老時中少壯盛色不可復集，如經「無有停積」故。八者於少壯時具三種受貪等常燒，如經「常為貪瞋癡火所然」故。九者於年衰時無量病苦增長，如經「見身無量病苦增長」故。後三句皆明身患事，何故不在初說？示身數數患事故。云何修行護小乘行？
經曰：是菩薩見如是已，於一切行轉復厭離，趣如來智慧。是菩薩見如來智慧不可思議，無等無量、難得無雜、無惱無憂，能至無畏安隱大城不復轉還，見能救無量苦惱眾生。
論曰：修行護小乘者，於一切有為行生厭離已，趣向佛智慧。依如來智有二種大：一、攝功德大；二、清淨大。攝功德大者有五種：一者神力攝功德大，如經「是菩薩見如來智慧不可思議」故。二者無比攝功德大，無有敵對，如經「無等」故。三者大義攝功德大，廣能利益無量眾生，如經「無量」故。四者無譏嫌攝功德大，希有難得，如經「難得」故。五者不同攝功德大，諸外道不雜，如經「無雜」故。清淨大者，離煩惱使苦得涅槃故。離煩惱使者，離煩惱習，無明不雜，如經「無惱」故。離苦者，苦根本盡，憂悲隨盡，如經「無憂」故。得涅槃者，如經「能至無畏安隱大城」故。菩薩至涅槃城不復退還，而能利益眾生，得世間出世間涅槃勝事，如經「不復轉還故，見能救無量苦惱眾生故」。依無救眾生起十種殊勝心。
Sūtra: Sons of the Buddha! This bodhisattva, having dwelt in the Third Ground, the bodhisattva ground, rightly contemplates that conditioned phenomena, every conditioned formation, are impermanent — suffering, impure, impermanent and subject to decay, not abiding for long, arising and perishing moment by moment; not coming from the prior limit, not going on to the later limit, not abiding in the present. Thus he rightly contemplates all conditioned formations.
Commentary: Here, because the life-formation does not abide, this altogether clarifies the contemplation of impermanence — as the sūtra says, "rightly contemplates that conditioned phenomena, every conditioned formation, are impermanent." In what way is this impermanence? What is it that is impermanent? These are rightly contemplated in turn. As to in what way this is impermanence: in dependence on the force of the body's turning through time, three kinds of suffering arise — as the sūtra says, "suffering." In dependence on the force of food and drink, the increase and decrease of one's form and complexion, and the rest — as the sūtra says, "impure." In dependence on the force of failing to guard against every evil, an untimely death and the rest — as the sūtra says, "impermanent." In dependence on the force by which world-systems come into being, they are subject to decay — as the sūtra says, "subject to decay." The objects that sustain life, depending on their possessor, have no fixed power to abide in any one place — as the sūtra says, "not abiding for long." As to what it is that is impermanent: impermanence is of two kinds. First, impermanence of a brief moment — as the sūtra says, "arising and perishing moment by moment." Second, the failure of self-nature to be established — for, in truth, within the three times of past, future, and present, there is no arising, no turning, and no abiding — as the sūtra says, "not coming from the prior limit, not going on to the later limit, not abiding in the present; thus he rightly contemplates all conditioned formations." Thus, in contemplating that all conditioned phenomena, in their impermanent formation, are without any refuge —
Sūtra: This bodhisattva, thus truly contemplating and seeing that every conditioned formation is without any refuge and without any support, shares in grief, shares in sorrow, and shares in burning affliction; fettered by love and hatred, his grief and affliction grow ever more numerous, without ever coming to rest and settle; constantly burned by the fires of greed, anger, and delusion, he sees his own body's boundless suffering and sickness ever increasing.
Commentary: "This bodhisattva, thus truly contemplating and seeing that every conditioned formation is without any refuge" is the second set of ten phrases. This explains that this lack of refuge is of nine kinds. First, within the time before impermanence has yet arrived, there is no one to depend on or appeal to — as the sūtra says, "without any support." Second, once impermanence has arrived, there is no one able to come to the rescue, and, because impermanence has arrived, one shares greatly in grief and suffering — as the sūtra says, "shares in grief." Third, in the interval, one shares equally in sorrow — as the sūtra says, "shares in sorrow." Fourth, amid this shared matter of suffering and affliction, grief and sorrow follow one relentlessly, and, as one's strength grows weak, burning affliction increases all the more — as the sūtra says, "shares in burning affliction." Fifth, at the time of seeking after the objects that sustain life, wanting what is loved and not wanting what is unloved, one is thus perpetually bound by the false thought of love and hatred — as the sūtra says, "fettered by love and hatred." Sixth, at the time of enjoying and making use of things, pleasure is scant and suffering is abundant — as the sūtra says, "his grief and affliction grow ever more numerous." Seventh, at the time when the body grows old, the youthful bloom of one's prime can never again be gathered back — as the sūtra says, "without ever coming to rest and settle." Eighth, at the time of one's youthful prime, possessed of all three kinds of feeling, greed and the rest constantly burn one — as the sūtra says, "constantly burned by the fires of greed, anger, and delusion." Ninth, at the time when one's years decline, boundless suffering and sickness ever increase — as the sūtra says, "he sees his own body's boundless suffering and sickness ever increasing." The last three phrases all clarify the matter of the body's affliction — why, then, are they not spoken of first? This is to show that the body's affliction occurs again and again, not merely once. What, then, is the practice of guarding against the Lesser Vehicle?
Sūtra: This bodhisattva, having seen all this, grows ever more weary of and departs from every conditioned formation, and turns toward the wisdom of the Tathāgata. This bodhisattva sees that the wisdom of the Tathāgata is inconceivable, without equal, immeasurable, hard to attain, unmixed, without affliction, and without sorrow, and is able to reach the great city of fearlessness and ease, never again turning back — and he sees that it is able to rescue sentient beings from boundless suffering and affliction.
Commentary: "The practice of guarding against the Lesser Vehicle" means that, having grown weary of and departed from every conditioned formation, one turns toward the wisdom of the Buddha. In dependence on the wisdom of the Tathāgata, there are two kinds of greatness: first, the greatness of gathering merit; and second, the greatness of purity. The greatness of gathering merit is of five kinds. First, the greatness of gathering merit through spiritual power — as the sūtra says, "this bodhisattva sees that the wisdom of the Tathāgata is inconceivable." Second, the greatness of gathering merit without compare, having no rival — as the sūtra says, "without equal." Third, the greatness of gathering merit through vast significance, broadly able to benefit boundless sentient beings — as the sūtra says, "immeasurable." Fourth, the greatness of gathering merit free of reproach, rare and hard to attain — as the sūtra says, "hard to attain." Fifth, the greatness of gathering merit unlike any other, unmixed with any non-Buddhist path — as the sūtra says, "unmixed." The greatness of purity means departing from the affliction-fetters and from suffering, and attaining nirvāṇa. Departing from the affliction-fetters means departing from the habitual traces of affliction, unmixed with ignorance — as the sūtra says, "without affliction." Departing from suffering means that the very root of suffering is exhausted, and grief and sorrow are exhausted along with it — as the sūtra says, "without sorrow." Attaining nirvāṇa is as the sūtra says, "able to reach the great city of fearlessness and ease." A bodhisattva who reaches the city of nirvāṇa never again turns back, and yet is able to benefit sentient beings, attaining the supreme matter of nirvāṇa both mundane and supramundane — as the sūtra says, "because he never again turns back… because he sees that it is able to rescue sentient beings from boundless suffering and affliction." In dependence on sentient beings without refuge, he gives rise to ten kinds of surpassing mind.
Huiyuan reads the "twenty phrases" the treatise promises at the outset of this contemplation as two balanced sets of ten, each doing different philosophical work: 前觀無常，知法體性；後觀無救，就人彰過 — "the former contemplation, of impermanence, comes to know the very substance and nature of dharmas; the latter contemplation, of the absence of refuge, makes manifest fault from the standpoint of the person." He also flags a deliberate omission in the treatise's twofold account of impermanence: though elsewhere three kinds of impermanence are named — phasal, momentary, and the impermanence of self-nature failing to be truly established — only the latter two appear here, 初一分段分為向前無常所以，今此宣說念性不成，為無常體 — "the first, phasal [impermanence], has already been used earlier to explain the very cause of impermanence; what is now expounded, the momentary and the failure of self-nature to be established, is named as the substance of impermanence itself" — nothing is missing, only relocated to where it was already used. And, anticipating the obvious next question, he asks why no-self (無我) is not invoked here as well, given how naturally it would clinch the point: 今此為明世間所行未證無我，故略不論 — "this passage is meant to clarify conduct still within the mundane world, prior to the realization of no-self, and so it is, for now, left briefly undiscussed."
On the ninefold structure of "no refuge" that follows, Huiyuan groups the nine phrases into three clusters by their relation to death, rather than reading them as one flat list: 初四就死以說無救，次二於外愛求事中以說無救，後三就己老少病中以說無救 — "the first four speak of the absence of refuge in terms of death itself; the next two speak of it in terms of external matters of craving and seeking; the last three speak of it in terms of one's own old age, youth, and sickness." He explains why old age is named before sickness in that final cluster, though sickness might seem the more urgent: old age and youth are settled conditions, but 病不定故，所以後論 — "sickness is not fixed in its time, and this is why it is discussed last." He then addresses why the three phrases on bodily affliction are held to the very end rather than opened with, as a reader might expect: 示身數數患事故 — "this is to show that affliction of the body occurs again and again" — the postponement itself makes the point that such suffering is not a single blow but a recurring condition.
The Ninefold Taxonomy of Beings Without Refuge, and the Bodhisattva's Great Diligence
經曰：菩薩如是見如來智無量，見一切有為行無量苦惱，復於一切眾生轉生殊勝十心。何等為十？所謂眾生可愍、孤獨、無救生殊勝心。恒常貧窮，生殊勝心。三毒之火熾然不息，生殊勝心。閉在三有牢固之獄，生殊勝心。常為煩惱諸惡稠林所覆，生殊勝心。無正觀力，生殊勝心。遠離善法心無喜樂，生殊勝心。失諸佛妙法，生殊勝心。而常隨順世間水流，生殊勝心。失涅槃方便，生殊勝心。是名生殊勝十心。
論曰：是中無救者，以孤獨故。孤獨無救有九種：一、恒常貧窮，孤獨無救；二、三毒之火熾然不息，孤獨無救；三、閉在三有牢固之獄，孤獨無救；四、常為煩惱諸惡稠林所覆，孤獨無救；五、無正觀力，孤獨無救；六、遠離善法心無喜樂，孤獨無救；七、失諸佛妙法，孤獨無救；八、而常隨順世間水流，孤獨無救；九、失涅槃方便，孤獨無救。是中依欲求眾生心無厭足，於他資財求無休息此二應知，如經「恒常貧窮，生殊勝心」故，「三毒之火熾然不息，生殊勝心」故。依有求眾生六道世間輪轉故，彼因煩惱所覆故，常生難處故，如是三句次第應知，如經「閉在三有牢固之獄生殊勝心」故，「常為煩惱諸惡稠林所覆生殊勝心」故，「無正觀力生殊勝心」故。依梵行求眾生不起勝念者，懷增上慢者，無入涅槃心者，妄行外道者，如是四句次第應知，如經「遠離善法心無喜樂生殊勝心」故，「失諸佛妙法生殊勝心」故，「而常隨順世間水流生殊勝心」故，「失涅槃方便生殊勝心」故。次說救度眾生精進行發此十心。
經曰：是菩薩見諸眾生界如是具受種種苦惱已，發大精進行。是諸眾生，我應救、我應解、應令清淨、應令得脫、應著善處、應令安住、應令歡喜、應知所宜、應令得度、應令涅槃。
論曰：何處救度？以何救度？云何救度？成此分別救度眾生差別。何處救度者，於業妄想中、煩惱妄想中、生妄想中，如經「我應解」故，「應令清淨」故，「應令得脫」故，如是次第我應救度故。以何救度者，授三學攝取故，勸置持戒處故，勸住定慧處故，如經「應著善處」故，「應令安住」故。如是次第，三昧地故，定慧合說。復勸置持戒處有二種：一、除疑網令信戒故，如經「應令歡喜」故。二、已入戒者令心樂住安固不動，如經「應知所宜」故。復勸住定慧處，滅除掉沒隨煩惱使，如經「應令得度」故。云何救度成者，令得二種涅槃界，如經「應令涅槃」故。是名修行護小乘行。云何修行方便攝行？
Sūtra: The bodhisattva, having thus seen that the wisdom of the Tathāgata is immeasurable, and having seen the boundless suffering and affliction in every conditioned formation, further gives rise, toward every sentient being, to ten kinds of surpassing mind. What are the ten? Namely: sentient beings are pitiable, orphaned, and without refuge — this gives rise to a surpassing mind. They are perpetually destitute — this gives rise to a surpassing mind. The fire of the three poisons blazes without ceasing — this gives rise to a surpassing mind. They are shut up within the firm prison-house of the three realms of existence — this gives rise to a surpassing mind. They are constantly covered by the dense thicket of every affliction and evil — this gives rise to a surpassing mind. They are without the power of right contemplation — this gives rise to a surpassing mind. They are far removed from wholesome dharmas, their minds without joy or delight — this gives rise to a surpassing mind. They have lost the sublime Dharma of the buddhas — this gives rise to a surpassing mind. They constantly follow along with the flowing current of the world — this gives rise to a surpassing mind. And they have lost the expedient means to nirvāṇa — this gives rise to a surpassing mind. This is called giving rise to the ten kinds of surpassing mind.
Commentary: Here, "without refuge" means being "orphaned and solitary." Being orphaned, solitary, and without refuge is of nine kinds: first, being perpetually destitute, orphaned, solitary, and without refuge; second, the fire of the three poisons blazing without ceasing, orphaned, solitary, and without refuge; third, being shut up within the firm prison-house of the three realms of existence, orphaned, solitary, and without refuge; fourth, being constantly covered by the dense thicket of every affliction and evil, orphaned, solitary, and without refuge; fifth, being without the power of right contemplation, orphaned, solitary, and without refuge; sixth, being far removed from wholesome dharmas, one's mind without joy or delight, orphaned, solitary, and without refuge; seventh, having lost the sublime Dharma of the buddhas, orphaned, solitary, and without refuge; eighth, constantly following along with the flowing current of the world, orphaned, solitary, and without refuge; and ninth, having lost the expedient means to nirvāṇa, orphaned, solitary, and without refuge. Here, in dependence on sentient beings who seek desire, their minds never satisfied, seeking after another's wealth and resources without ever resting — these two should be understood, as the sūtra says, "they are perpetually destitute — this gives rise to a surpassing mind," and "the fire of the three poisons blazes without ceasing — this gives rise to a surpassing mind." In dependence on sentient beings who seek continued existence, revolving through the six destinies of the world, covered by the affliction that is their very cause, and constantly born into places of difficulty — these three phrases in due order should be understood, as the sūtra says, "they are shut up within the firm prison-house of the three realms of existence — this gives rise to a surpassing mind," "they are constantly covered by the dense thicket of every affliction and evil — this gives rise to a surpassing mind," and "they are without the power of right contemplation — this gives rise to a surpassing mind." In dependence on sentient beings who seek the holy life — those who do not give rise to a surpassing intention, those harboring overweening pride, those without any mind set on entering nirvāṇa, and those who wrongly practice the non-Buddhist paths — these four phrases in due order should be understood, as the sūtra says, "they are far removed from wholesome dharmas, their minds without joy or delight — this gives rise to a surpassing mind," "they have lost the sublime Dharma of the buddhas — this gives rise to a surpassing mind," "they constantly follow along with the flowing current of the world — this gives rise to a surpassing mind," and "they have lost the expedient means to nirvāṇa — this gives rise to a surpassing mind." Next is explained the arousal of these ten minds through the practice of diligence in rescuing sentient beings.
Sūtra: This bodhisattva, having seen that the realm of sentient beings undergoes every manner of suffering and affliction such as this, arouses the practice of great diligence: toward these sentient beings, I must rescue them, I must free them, I must cause them to become pure, I must cause them to attain liberation, I must cause them to be established in a wholesome place, I must cause them to abide securely, I must cause them to rejoice, I must cause them to know what is fitting, I must cause them to attain deliverance, and I must cause them to attain nirvāṇa.
Commentary: Where does one rescue and deliver them? By what means does one rescue and deliver them? How is the rescue and deliverance accomplished? This forms the distinctions that differentiate the rescue and deliverance of sentient beings. As to where one rescues and delivers them: within the false thought of karma, within the false thought of affliction, and within the false thought of birth — as the sūtra says, "I must free them," "I must cause them to become pure," and "I must cause them to attain liberation" — in this order, I must rescue and deliver them. As to by what means one rescues and delivers them: by conferring the three trainings so as to gather them in, by urging them to establish themselves in the abode of moral discipline, and by urging them to abide in the abode of concentration and wisdom — as the sūtra says, "I must cause them to be established in a wholesome place," and "I must cause them to abide securely." In this order, since concentration is the ground of samādhi, concentration and wisdom are spoken of together. Furthermore, urging them to establish themselves in the abode of moral discipline is of two kinds: first, removing the net of doubt so as to cause them to have faith in the precepts — as the sūtra says, "I must cause them to rejoice"; and second, causing those who have already entered upon the precepts to have their minds abide joyfully, firm and unmoving — as the sūtra says, "I must cause them to know what is fitting." Furthermore, urging them to abide in the abode of concentration and wisdom, extinguishing agitation, torpor, and the affliction-fetters that follow upon them — as the sūtra says, "I must cause them to attain deliverance." As to how the rescue and deliverance is accomplished: causing them to attain the two realms of nirvāṇa — as the sūtra says, "I must cause them to attain nirvāṇa." This is called the practice of guarding against the Lesser Vehicle. What, then, is the practice of skillfully gathering in expedient means?
Turning to the taxonomy of beings "orphaned, solitary, and without refuge," Huiyuan supplies a plain worldly etymology before applying it to the Dharma: 世間之人無父曰孤，無子稱獨，以孤獨故逢苦無救 — "among people in the world, one without a father is called 'orphaned'; one without a son is called 'solitary'; and because one is orphaned and solitary, one meets with suffering and has no refuge." He then maps this directly onto the bodhisattva's vision of sentient beings: 眾生如是遠佛菩薩慈父名孤，自無善子說之為獨 — "sentient beings are just the same: being far from the compassionate father who is the Buddha or bodhisattva is called being 'orphaned'; themselves lacking any good child of their own begetting is called being 'solitary.'" The image explains why the sūtra's list opens with "pitiable, orphaned, and without refuge" as a single header before the nine particulars: the entire ninefold taxonomy that follows unpacks two different kinds of lack, an absent protector above and no fruit of one's own below.
Huiyuan then sorts the nine named categories of beings without refuge into three groups by the kind of seeking that defines them, rather than treating all nine as one undifferentiated list: 九中初二欲求眾生，次三有求，後四梵求 — "of the nine, the first two belong to sentient beings who seek desire; the next three, to those who seek continued existence; and the last four, to those who seek the holy life." The perpetually destitute and those burning with the three poisons' fire are still caught up in craving itself; those shut in the prison of the three realms, covered by the thicket of affliction, and lacking right contemplation are caught in the six destinies of continued rebirth; and the four who have lost joy in the Dharma, lost the Buddha's teaching, drift with the world's current, or have lost the means to nirvāṇa are, more surprisingly, seekers of the holy life itself — genuine renunciants who nonetheless fall short, whether through the Lesser Vehicle's timidity or through wrongly practicing a non-Buddhist path. Even those pursuing a religious path, on Huiyuan's reading, are numbered among the orphaned and solitary.
Part 20 Complete
This closes Part 20: the four-part structure of Prabhākarī, the Luminous Ground, and the ten kinds of profound mindfulness that arouse entry into it; the beginning of the practice of world-weariness — the contemplation that every conditioned formation is impermanent and without any refuge or support, turning the bodhisattva's mind toward the wisdom of the Tathāgata; the ninefold taxonomy of sentient beings orphaned, solitary, and without any refuge; and the bodhisattva's arousal of great diligence to rescue them, through knowing where, by what means, and how their rescue and deliverance is accomplished. Part 21 continues within the Luminous Ground, carrying this world-weariness forward into deep mindfulness of the entire realm of sentient beings, the seeking of the true Dharma, the renunciation of all wealth, and entry into the four dhyānas and four formless absorptions.
Continue to Part 21 — Seeking the Dharma, Renouncing All Wealth, and Entering the Eight Absorptions →